igin--somewhere between the sixth and tenth centuries--is now
generally conceded. It is further agreed that their inventors were able
scholars, thoroughly acquainted as well with the genius and structure of
the language as with the traditional pronunciation of the synagogue; and
that they have given a faithful representation of this pronunciation, as
it existed in their day. Their judgment, therefore, though not invested
with any divine authority, is very valuable. "It represents a tradition,
it is true; but a tradition of the oldest and most important character."
Horne's Introduction, vol. 2, p. 15, edition of 1860.

6. The deep reverence of the Jews for their sacred books manifests
itself in their numerous rules for the guidance of copyists in the
transcription of the rolls designed for use in the synagogue service.
They extend to every minute particular--the quality of the ink and the
parchment (which latter must always be prepared by a Jew from the skin
of a clean animal, and fastened by strings made from the skins of clean
animals); the number, length, and breadth of the columns; the number of
lines in each column, and the number of words in each line. No word must
be written till the copyist has first inspected it in the example before
him, and pronounced it aloud; before writing the name of God he must
wash his pen; all redundance or defect of letters must be carefully
avoided: prose must not be written as verse, or verse as prose; and when
the copy has been completed, it must be examined for approval or
rejection within thirty days. Superstitious, and even ridiculous, as
these rules are, we have in them a satisfactory assurance of the
fidelity with which the sacred text has been perpetuated. Though their
date may be posterior to the age of the Talmudists (between 200 and 500
after Christ), the spirit of reverence for the divine word which they
manifest goes far back beyond this age. We see it, free from these later
superstitious observances, in the transactions recorded in the eighth
chapter of Nehemiah, when Ezra opened the book of the law in the sight
of all the people, "and when he opened it, all the people stood up." The
early history of the sacred text is confessedly involved in great
obscurity; but in the profound reverence with which the Jews have ever
regarded it since the captivity, we have satisfactory proof that it has
come down to us, in all essential particulars, as Ezra left it. Of the
primitive tex